The Rule of Three (also Three-fold Law or Law of Return ) is a religious tenet held by some Wiccans , Neo-Pagans and occultists . It states that whatever energy a person puts out into the world, be it positive or negative, will be returned to that person three times. Some subscribe to a variant of this law in which return is not necessarily threefold.
77-519: Rule of Three is sometimes described as karma by Wiccans; however, this is not strictly accurate. Both concepts describe the process of cause and effect and often encourage the individual to act in an upright way. In Hindu Vedanta literature, there is a comparable idea of threefold Karma referred to as Sanchita (accumulated works), Kriyamana, Agami, or Vartamana (current works), and Prarabdha (fructifying works), which are associated with past, present and future respectively. According to some traditions,
154-596: A metaphysical soteriology such as a state of "heaven" or "nirvana." Nevertheless, in Sikhism, both karma and liberation are "modified by the concept of God's grace" ( nadar, mehar, kirpa, karam , etc.). Guru Nanak states that "the body takes birth because of karma, but salvation is attained through grace." To get closer to God, Sikhs: avoid the evils of maya ; keep the everlasting truth in mind; practice shabad kirtan (musical recitation of hymns); meditate on naam ; and serve humanity. Sikhs believe that being in
231-460: A Sikh should perform constant Bhakti. Some scholars call Sikhism a Bhakti sect of Indian traditions, adding that it emphasises " nirguni Bhakti ", i.e. loving devotion to a divine without qualities or physical form. While Western scholarship generally places Sikhism as arising primarily within a Hindu Bhakti movement milieu while recognizing some Sufi Islamic influences, some Indian Sikh scholars disagree and state that Sikhism transcended
308-491: A building-block of an ethical theory. The third common theme of karma theories is the concept of reincarnation or the cycle of rebirths ( saṃsāra ). Rebirth is a fundamental concept of Hinduism , Buddhism , Jainism, and Sikhism. Rebirth, or saṃsāra , is the concept that all life forms go through a cycle of reincarnation, that is, a series of births and rebirths. The rebirths and consequent life may be in different realm, condition, or form. The karma theories suggest that
385-457: A doctrine that has been practiced in Sikh religion since the seventeenth century. The doctrine of the "Mir" (social and political aspects of life) and the "Pir" (guides to spiritual aspect of life) was revealed by the first guru of Sikhism, Guru Nanak , but propounded by the sixth guru of Sikhism, Guru Hargobind , on 12 June 1606. After the martyrdom of his father , Guru Hargobind was elevated to
462-572: A few schools in Hinduism such as Charvakas (or Lokayata) abandoned the theory of 'karma and rebirth' altogether. Schools of Buddhism consider karma-rebirth cycle as integral to their theories of soteriology . The Vedic Sanskrit word kárman- ( nominative kárma ) means 'work' or 'deed', often used in the context of Srauta rituals. In the Rigveda , the word occurs some 40 times. In Satapatha Brahmana 1.7.1.5, sacrifice
539-565: A kind of general karma. Raymond Buckland made a reference to an ethical threefold law in a 1968 article for Beyond magazine. The Rule of Three later features within a poem of 26 couplets titled "Rede of the Wiccae", published by Lady Gwen Thompson in 1975 in Green Egg vol. 8, no. 69 and attributed to her grandmother Adriana Porter . The threefold rule is referenced often by the Wiccans of
616-595: A man himself sows, so he himself reaps; no man inherits the good or evil act of another man. The fruit is of the same quality as the action. The 6th chapter of the Anushasana Parva (the Teaching Book), the 13th book of the Mahabharata , opens with Yudhishthira asking Bhishma : "Is the course of a person's life already destined, or can human effort shape one's life?" The future, replies Bhishma,
693-403: A man of bad acts, bad; he becomes pure by pure deeds, bad by bad deeds; And here they say that a person consists of desires, and as is his desire, so is his will; and as is his will, so is his deed; and whatever deed he does, that he will reap. The theory of karma as causation holds that: (1) executed actions of an individual affects the individual and the life he or she lives, and (2)
770-435: A means to feel God's presence ( simran ), which can be expressed musically through kirtan or internally through naam japna ( lit. ' meditation on God's name ' ). Baptised Sikhs are obliged to wear the five Ks , which are five articles of faith which physically distinguish Sikhs from non-Sikhs. Among these include the kesh (uncut hair). Most religious Sikh men thus do not cut their hair but rather wear
847-490: A principle of psychology and habit. Karma seeds habits ( vāsanā ), and habits create the nature of man. Karma also seeds self perception , and perception influences how one experiences life-events. Both habits and self perception affect the course of one's life. Breaking bad habits is not easy: it requires conscious karmic effort. Thus, psyche and habit, according to Potter and Coward, link karma to causality in ancient Indian literature. The idea of karma may be compared to
SECTION 10
#1732779887507924-614: A spiritual union with the Akal , which results in salvation or jivanmukti ('enlightenment/liberation within one's lifetime'), a concept also found in Hinduism . Guru Gobind Singh makes it clear that human birth is obtained with great fortune, and therefore one needs to be able to make the most of this life. Sikhs accept reincarnation and karma concepts found in Buddhism , Hinduism , and Jainism , but do not necessarily infer
1001-546: A turban . The definition of a Sikh, according to the Rehat Maryada , the Sikh code of conduct, is any human being who faithfully believes in the following: The religion developed and evolved in times of religious persecution , gaining converts from both Hinduism and Islam . The Mughal emperors of India tortured and executed two of the Sikh gurus— Guru Arjan (1563–1605) and Guru Tegh Bahadur (1621–1675)—after they refused to convert to Islam . The persecution of
1078-427: Is (1) the executed action as a consequence of that activity, as well as (2) the intention of the actor behind an executed action or a planned action (described by some scholars as metaphysical residue left in the actor). A good action creates good karma, as does good intent. A bad action creates bad karma, as does bad intent. Difficulty in arriving at a definition of karma arises because of the diversity of views among
1155-422: Is a monotheistic and panentheistic religion. Sikhs believe that there exists only one God and that God is simultaneously within everything and is all-encompassing. The oneness of God is reflected by the phrase Ik Onkar . In Sikhism, the word for God is Waheguru ( lit. ' wondrous teacher ' ). The Waheguru is considered to be Nirankar ("shapeless"), Akal ("timeless"), Karta Purakh ("
1232-625: Is a fact, while reincarnation is a hypothesis; and Creel (1986) suggests that karma is a basic concept, rebirth is a derivative concept. The theory of 'karma and rebirth' raises numerous questions – such as how, when, and why did the cycle start in the first place, what is the relative Karmic merit of one karma versus another and why, and what evidence is there that rebirth actually happens, among others. Various schools of Hinduism realized these difficulties, debated their own formulations – some reaching what they considered as internally consistent theories – while other schools modified and de-emphasized it;
1309-514: Is an Indian religion and philosophy that originated in the Punjab region of the Indian subcontinent around the end of the 15th century CE. It is one of the most recently founded major religions and among the largest in the world with about 25–30 million adherents (known as Sikhs ). Sikhism developed from the spiritual teachings of Guru Nanak (1469–1539), the faith's first guru , and
1386-518: Is an ancient Indian concept that refers to an action, work, or deed, and its effect or consequences. In Indian religions , the term more specifically refers to a principle of cause and effect , often descriptively called the principle of karma , wherein individuals' intent and actions (cause) influence their future (effect): Good intent and good deeds contribute to good karma and happier rebirths , while bad intent and bad deeds contribute to bad karma and worse rebirths. In some scriptures, however, there
1463-537: Is both a function of current human effort derived from free will and past human actions that set the circumstances. Over and over again, the chapters of Mahabharata recite the key postulates of karma theory. That is: intent and action (karma) has consequences; karma lingers and doesn't disappear; and, all positive or negative experiences in life require effort and intent. For example: Happiness comes due to good actions, suffering results from evil actions, by actions, all things are obtained, by inaction, nothing whatsoever
1540-457: Is declared as the "greatest" of works; Satapatha Brahmana 10.1.4.1 associates the potential of becoming immortal ( amara ) with the karma of the agnicayana sacrifice. In the early Vedic literature, the concept of karma is also present beyond the realm of rituals or sacrifices. The Vedic language includes terms for sins and vices such as āgas, agha, enas, pāpa/pāpman, duṣkṛta, as well as for virtues and merit like sukṛta and puṇya, along with
1617-494: Is enjoyed. If one's action bore no fruit, then everything would be of no avail, if the world worked from fate alone, it would be neutralized. Over time, various schools of Hinduism developed many different definitions of karma, some making karma appear quite deterministic, while others make room for free will and moral agency. Among the six most studied schools of Hinduism, the theory of karma evolved in different ways, as their respective scholars reasoned and attempted to address
SECTION 20
#17327798875071694-495: Is its principle of causality . This relationship between karma and causality is a central motif in all schools of Hindu , Buddhist , and Jain thought. One of the earliest associations of karma to causality occurs in the Brihadaranyaka Upanishad verses 4.4.5–6: Now as a man is like this or like that, according as he acts and according as he behaves, so will he be; a man of good acts will become good,
1771-968: Is more loosely rendered 'the one supreme reality', 'the one creator', 'the all-pervading spirit', and other ways of expressing a diffused but unified and singular sense of God and creation. The traditional Mul Mantar goes from ik onkar until Nanak hosee bhee sach. The opening line of the Guru Granth Sahib and each subsequent raga , mentions ik onkar : ੴ ikk ōankār ਸਤਿ sat (i) ਨਾਮੁ nām (u) ਕਰਤਾ karatā ਪੁਰਖੁ purakh (u) ਨਿਰਭਉ nirabha'u ਨਿਰਵੈਰੁ niravair (u) ਅਕਾਲ akāl (a) ਮੂਰਤਿ mūrat (i) ਅਜੂਨੀ ajūnī ਸੈਭੰ saibhan ਗੁਰ gur (a) ਪ੍ਰਸਾਦਿ॥ prasād (i) {ੴ} ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ॥ {ikk ōankār} sat (i) nām (u) karatā purakh (u) nirabha'u niravair (u) akāl (a) mūrat (i) ajūnī saibhan gur (a) prasād (i) "There
1848-583: Is no link between rebirth and karma. Karma is often misunderstood as fate, destiny, or predetermination. The concept of karma is closely associated with the idea of rebirth in many schools of Indian religions (particularly in Hinduism , Buddhism , Jainism , and Sikhism ), as well as Taoism . In these schools, karma in the present affects one's future in the current life as well as the nature and quality of future lives—one's saṃsāra . This concept has also been adopted in Western popular culture, in which
1925-461: Is not always associated with religious ceremonies; its predominant association with ritual in the Brāhmaṇa texts is likely a reflection of their ritualistic nature. In the same vein, sukṛta (and subsequently, puṇya) denotes any form of "merit," whether it be ethical or ritualistic. In contrast, terms such as pāpa and duṣkṛta consistently represent morally wrong actions. The earliest clear discussion of
2002-405: Is not strictly deterministic, but incorporated circumstantial factors such as other Niyamas . It is not a rigid and mechanical process, but a flexible, fluid and dynamic process. There is no set linear relationship between a particular action and its results. The karmic effect of a deed is not determined solely by the deed itself, but also by the nature of the person who commits the deed, and by
2079-409: Is one of the four incomprehensible subjects (or acinteyya ), subjects that are beyond all conceptualization, and cannot be understood with logical thought or reason. Nichiren Buddhism teaches that transformation and change through faith and practice changes adverse karma—negative causes made in the past that result in negative results in the present and future—to positive causes for benefits in
2156-399: Is one supreme being, the eternal reality, the creator, without fear and devoid of enmity, immortal, never incarnated, self-existent, known by grace through the true guru." Māyā , defined as a temporary illusion or " unreality ", is one of the core deviations from the pursuit of God and salvation: where worldly attractions give only illusory temporary satisfaction and pain that distracts from
2233-413: Is so because the ancient scholars of India linked intent and actual action to the merit, reward, demerit, and punishment. A theory without ethical premise would be a pure causal relation ; the merit or reward or demerit or punishment would be same regardless of the actor's intention. In ethics, one's intentions, attitudes, and desires matter in the evaluation of one's action. Where the outcome is unintended,
2310-463: Is the eternal greatness of the Brahmin. He does not increase by kárman, nor does he become less. His ātman knows the path. Knowing him (the ātman) one is not polluted by evil karman. The Vedic words for "action" and "merit" in pre-Upaniṣadic texts carry moral significance and are not solely linked to ritual practices. The word karman simply means "action," which can be either positive or negative, and
2387-488: Is the visible or invisible effect that is typically immediate or within the current life. In contrast, a samskara ( Sanskrit : संस्कार ) is an invisible effect, produced inside the actor because of the karma, transforming the agent and affecting his or her ability to be happy or unhappy in their current and future lives. The theory of karma is often presented in the context of samskaras . Karl Potter and Harold Coward suggest that karmic principle can also be understood as
Rule of Three (Wicca) - Misplaced Pages Continue
2464-445: Is thereby explained by reference to actions in his present or in previous lifetimes. Karma is not itself ' reward and punishment ', but the law that produces consequence. Wilhelm Halbfass notes that good karma is considered as dharma and leads to punya ('merit'), while bad karma is considered adharma and leads to pāp ('demerit, sin'). Reichenbach (1988) suggests that the theories of karma are an ethical theory . This
2541-422: The karma-theory or the law of karma . In the context of theory, karma is complex and difficult to define. Different schools of Indology derive different definitions for the concept from ancient Indian texts; their definition is some combination of (1) causality that may be ethical or non-ethical; (2) ethicization, i.e., good or bad actions have consequences; and (3) rebirth. Other Indologists include in
2618-437: The schools of Hinduism ; some, for example, consider karma and rebirth linked and simultaneously essential, some consider karma but not rebirth to be essential, and a few discuss and conclude karma and rebirth to be flawed fiction. Buddhism and Jainism have their own karma precepts. Thus, karma has not one, but multiple definitions and different meanings. It is a concept whose meaning, importance, and scope varies between
2695-526: The Buddhist path, as exemplified in the Noble Eightfold Path , shows us the way out of samsara . The cycle of rebirth is determined by karma, literally 'action'. Karmaphala (wherein phala means 'fruit, result') refers to the 'effect' or 'result' of karma. The similar term karmavipaka (wherein vipāka means 'ripening') refers to the 'maturation, ripening' of karma. In
2772-400: The Buddhist tradition, karma refers to actions driven by intention ( cetanā ), a deed done deliberately through body, speech or mind, which leads to future consequences. The Nibbedhika Sutta , Anguttara Nikaya 6.63: Intention ( cetana ) I tell you, is kamma. Intending, one does kamma by way of body, speech, & intellect. How these intentional actions lead to rebirth, and how
2849-521: The Clan Mackenzie in the S.M. Stirling Emberverse novels. This rule was described by the Dutch metal band Nemesea , in the song "Threefold Law", from the album Mana . Karma Antiquity Medieval Early modern Modern Iran India East-Asia Karma ( / ˈ k ɑːr m ə / , from Sanskrit : कर्म , IPA: [ˈkɐɾmɐ] ; Pali : kamma )
2926-541: The Guru's teaching remembrance of nām (the divine Name of the Lord) leads to the end of egotism. Guru Nanak designated the word Guru ('teacher') to mean the voice of "the spirit": the source of knowledge and the guide to salvation. As ik onkar is universally immanent , Guru is indistinguishable from Akal and are one and the same. One connects with Guru only with accumulation of selfless search of truth. Ultimately
3003-530: The Guruship and fulfilled the prophecy that was given by the primal figure of Sikh, Baba Buddha , that the guru will possess spiritual and temporal power. Guru Hargobind introduced the two swords of Miri and Piri symbolizing both worldly (social and political) and spiritual authority. The two kirpan of Miri and Piri are tied together with a khanda in center, so the combination of both is considered supreme. This means that all action informed or arising out of
3080-773: The Law of Return as an over-elaboration on the Wiccan Rede ." Some Wiccans believe that it is a modern innovation based on Christian morality . The Rule of Three has been compared by Karl Lembke to other ethics of reciprocity , such as the concept of karma in Dharmic religions and the Golden Rule . The Rule of Three has a possible prototype in a piece of Wiccan liturgy which first appeared in print in Gerald Gardner 's 1949 novel High Magic's Aid : "Thou hast obeyed
3157-532: The Law. But mark well, when thou receivest good, so equally art bound to return good threefold." (For this is the joke in witchcraft, the witch knows, though the initiate does not, that she will get three times what she gave, so she does not strike hard.) However, The Threefold Law as an actual "law", was an interpretation of Wiccan ideas and ritual, first publicised by noted witch Raymond Buckland , in his books on Wicca. Prior to this, Wiccan ideas of reciprocal ethics were far less defined and more often interpreted as
Rule of Three (Wicca) - Misplaced Pages Continue
3234-624: The Sikhs triggered the founding of the Khalsa by Guru Gobind Singh in 1699 as an order to protect the freedom of conscience and religion , with members expressing the qualities of a sant-sipāhī ("saint-soldier"). The majority of Sikh scriptures were originally written in the alphabet of Gurmukhī , a script standardised by Guru Angad out of Laṇḍā scripts historically used in present-day Pakistan and North India . Adherents of Sikhism are known as Sikhs , meaning "students" or "disciples" of
3311-570: The circumstances in which it is committed. Karmaphala is not a "judgement" enforced by a God, Deity or other supernatural being that controls the affairs of the Cosmos. Rather, karmaphala is the outcome of a natural process of cause and effect. Within Buddhism, the real importance of the doctrine of karma and its fruits lies in the recognition of the urgency to put a stop to the whole process. The Acintita Sutta warns that "the results of karma"
3388-400: The company of the satsang (association with sat , 'true', people) or sadh sangat is one of the key ways to achieve liberation from the cycles of reincarnation. The Sikh community may be seen to correspond to A.D. Smith's definition of a politicized community, sharing common ancestry myths and historical memories of martyrdom and persecution under successive rulers. Miri Piri is
3465-408: The congruence between spiritual development and everyday moral conduct. Its founder, Guru Nanak, summarized this perspective as: "Truth is the highest virtue, but higher still is truthful living." Sikhism lays emphasis on Ėk nūr te sab jag upjiā , 'From the one light, the entire universe welled up.' Guru Nanak also emphasized his teachings to his disciples by giving them real-life examples. Sikhism
3542-413: The creator being "), Akaal Purkh ("beyond time and death") and Agam Agochar (" incomprehensible and invisible"). In a literal sense, God has no gender in Sikhism, but, metaphorically, God is presented as masculine and God's power as feminine. For example, Guru Gobind Singh refers to God as his father, and God's creative power as his mother. Similarly, another example is that the Guru Granth Sahib ,
3619-399: The cycle reach the realm of gods, those who do not continue in the cycle. The concept has been intensely debated in ancient literature of India; with different schools of Indian religions considering the relevance of rebirth as either essential, or secondary, or unnecessary fiction. Hiriyanna (1949) suggests rebirth to be a necessary corollary of karma; Yamunacharya (1966) asserts that karma
3696-481: The definition that which explains the present circumstances of an individual with reference to his or her actions in the past. These actions may be those in a person's current life, or, in some schools of Indian traditions, possibly actions from their past lives; furthermore, the consequences may result in the current life, or a person's future lives. The law of karma operates independent of any deity or any process of divine judgment. A common theme to theories of karma
3773-419: The early developments in each tradition incorporated different novel ideas. For example, Buddhists allowed karma transfer from one person to another and sraddha rites, but had difficulty defending the rationale. In contrast, Hindu schools and Jainism would not allow the possibility of karma transfer. The concept of karma in Hinduism developed and evolved over centuries. The earliest Upanishads began with
3850-559: The environment it emerged from. The basis of the latter analysis is that Bhakti traditions did not clearly disassociate from Vedic texts and their cosmologies and metaphysical worldview, while the Sikh tradition clearly did disassociate from the Vedic tradition. Some Sikh sects outside the Punjab region of India, such as those found in Maharashtra and Bihar , practice aarti (the ceremonial use of lamps) during Bhakti observances in
3927-492: The events that happen after a person's actions may be considered natural consequences of those actions. The term karma ( Sanskrit : कर्म ; Pali : kamma ) refers to both the executed 'deed, work, action, act' and the 'object, intent'. Wilhelm Halbfass (2000) explains karma ( karman ) by contrasting it with the Sanskrit word kriya : whereas kriya is the activity along with the steps and effort in action, karma
SECTION 50
#17327798875074004-472: The exonym term Sikhism as they claim the word was coined by the British colonists rather than by Sikhs themselves, and they instead prefer the endonym Sikhi . They argue that an "-ism" connotes a fixed and immutable worldview which is not congruent with the internally fluid nature of the Sikh philosophy. The basis of Sikhism lies in the teachings of Guru Nanak and his successors. Sikh ethics emphasize
4081-492: The future. In Jainism , karma conveys a totally different meaning from that commonly understood in Hindu philosophy and western civilization. Jain philosophy is one of the oldest Indian philosophy that completely separates body (matter) from the soul (pure consciousness). In Jainism, karma is referred to as karmic dirt, as it consists of very subtle particles of matter that pervade the entire universe. Karmas are attracted to
4158-458: The guru. The English word Sikhism derives from the Punjabi word for the religion Sikhi ( Punjabi : ਸਿੱਖੀ Sikkhī , [ˈsɪk.kʰiː] , from Punjabi : ਸਿੱਖ , romanized: Sikh , lit. 'disciple'), which connotes the "temporal path of learning" and is rooted in the verb sikhana ( lit. ' to learn ' ). Some Sikhs oppose
4235-481: The idea of rebirth is to be reconciled with the doctrines of impermanence and no-self , is a matter of philosophical inquiry in the Buddhist traditions, for which several solutions have been proposed. In early Buddhism, no explicit theory of rebirth and karma is worked out, and "the karma doctrine may have been incidental to early Buddhist soteriology." In early Buddhism, rebirth is ascribed to craving or ignorance. Unlike that of Jains, Buddha's teaching of karma
4312-492: The ideas may have developed in the " shramana " traditions that preceded Buddhism and Jainism . Others state that some of the complex ideas of the ancient emerging theory of karma flowed from Vedic thinkers to Buddhist and Jain thinkers. The mutual influences between the traditions is unclear, and likely co-developed. Many philosophical debates surrounding the concept are shared by the Hindu, Jain, and Buddhist traditions, and
4389-638: The individual. Another causality characteristic, shared by karmic theories, is that like deeds lead to like effects . Thus, good karma produces good effect on the actor, while bad karma produces bad effect. This effect may be material, moral, or emotional – that is, one's karma affects both one's happiness and unhappiness. The effect of karma need not be immediate; the effect of karma can be later in one's current life, and in some schools it extends to future lives. The consequence or effects of one's karma can be described in two forms: phala and samskara . A phala ( lit. ' fruit' or 'result ' )
4466-423: The intentions of an individual affects the individual and the life he or she lives. Disinterested actions, or unintentional actions do not have the same positive or negative karmic effect, as interested and intentional actions. In Buddhism, for example, actions that are performed, or arise, or originate without any bad intent, such as covetousness, are considered non-existent in karmic impact or neutral in influence to
4543-420: The internal inconsistencies, implications and issues of the karma doctrine. According to Professor Wilhelm Halbfass , The above schools illustrate the diversity of views, but are not exhaustive. Each school has sub-schools in Hinduism, such as that of non-dualism and dualism under Vedanta. Furthermore, there are other schools of Indian philosophy, such as Charvaka (or Lokayata; the materialists ), that denied
4620-534: The karma doctrine is in the Upanishads . The doctrine occurs here in the context of a discussion of the fate of the individual after death. For example, causality and ethicization is stated in Bṛhadāraṇyaka Upaniṣad 3.2.13: Truly, one becomes good through good deeds , and evil through evil deeds . Some authors state that the samsara (transmigration) and karma doctrine may be non-Vedic, and
4697-695: The karmic field of a soul due to vibrations created by activities of mind, speech, and body as well as various mental dispositions. Hence the karmas are the subtle matter surrounding the consciousness of a soul. When these two components (consciousness and karma) interact, we experience the life we know at present. Jain texts expound that seven tattvas (truths or fundamentals) constitute reality. These are: Sikhism Sikhism ( / ˈ s iː k ɪ z əm / SEEK -iz-əm ), also known as Sikhi ( Punjabi : ਸਿੱਖੀ Sikkhī , [ˈsɪk.kʰiː] , from Punjabi : ਸਿੱਖ , romanized: Sikh , lit. 'disciple'),
SECTION 60
#17327798875074774-407: The moral responsibility for it is less on the actor, even though causal responsibility may be the same regardless. A karma theory considers not only the action, but also the actor's intentions, attitude, and desires before and during the action. The karma concept thus encourages each person to seek and live a moral life, as well as avoid an immoral life. The meaning and significance of karma is thus as
4851-535: The name of the one creator ( Ik Onkar ), the divine unity and equality of all humankind, engaging in selfless service to others ( sevā ), striving for justice for the benefit and prosperity of all ( sarbat da bhala ), and honest conduct and livelihood. Following this standard, Sikhism rejects claims that any particular religious tradition has a monopoly on absolute truth. As a consequence, Sikhs do not actively proselytize, although voluntary converts are generally accepted. Sikhism emphasizes meditation and remembrance as
4928-689: The neutral term karman. Whatever good deed man does that is inside the Vedi; and whatever evil he does that is outside the Vedi. The verse refers to the evaluation of virtuous and sinful actions in the afterlife. Regardless of their application in rituals (whether within or outside the Vedi), the concepts of good and evil here broadly represent merits and sins. What evil is done here by man, that it (i.e. speech = Brahman ) makes manifest. Although he thinks that he does it secretly, as it were, still it makes it manifest. Verily, therefore one should not commit evil. This
5005-523: The nine Sikh gurus who succeeded him. The tenth guru, Guru Gobind Singh (1666–1708), named the Guru Granth Sahib , which is the central religious scripture in Sikhism, as his successor. This brought the line of human gurus to a close. Sikhs regard the Guru Granth Sahib as the 11th and eternally living guru. The core beliefs and practices of Sikhism, articulated in the Guru Granth Sahib and other Sikh scriptures, include faith and meditation in
5082-473: The notion of a person's 'character', as both are an assessment of the person and determined by that person's habitual thinking and acting. The second theme common to karma theories is ethicization. This begins with the premise that every action has a consequence, which will come to fruition in either this life or a future life; thus, morally good acts will have positive consequences, whereas bad acts will produce negative results. An individual's present situation
5159-425: The primary Sikh scripture, says that all humans are soul-brides who long to unite with their husband Lord. In addition, the gurus also wrote in the Guru Granth Sahib that there are many worlds on which the transcendental God has created life. The Sikh scripture begins with God as Ik Onkar ( ੴ ), the 'One Creator', understood in the Sikh tradition as monotheistic unity of God. Ik onkar (sometimes capitalized)
5236-413: The process of the devotion of God. However, Nanak emphasized māyā as not a reference to the unreality of the world, but of its values. In Sikhism, the influences of ego , anger , greed , attachment , and lust , known as the pānj chor (' Five Thieves '), are believed to be particularly distracting and hurtful. Sikhs believe the world is currently in a state of Kali Yuga ('age of darkness') because
5313-410: The questions about how and why man is born, and what happens after death. As answers to the latter, the early theories in these ancient Sanskrit documents include pancagni vidya (the five fire doctrine), pitryana (the cyclic path of fathers), and devayana (the cycle-transcending, path of the gods). Those who perform superficial rituals and seek material gain, claimed these ancient scholars, travel
5390-410: The realm, condition, and form depends on the quality and quantity of karma. In schools that believe in rebirth, every living being's soul transmigrates (recycles) after death, carrying the seeds of Karmic impulses from life just completed, into another life and lifetime of karmas. This cycle continues indefinitely, except for those who consciously break this cycle by reaching moksha . Those who break
5467-445: The rule of three is not literal but symbolizes that our energy returns our way as many times as needed for us to learn the lesson associated with it. According to occult author/researcher John Coughlin, the Law posits "a literal reward or punishment tied to one's actions, particularly when it comes to working magic". The law is not a universal article of faith among Wiccans, and "there are many Wiccans, experienced and new alike, who view
5544-476: The seeker realises that it is the consciousness within the body which is the seeker/follower of the Word that is the true Guru . The human body is just a means to achieve the reunion with Truth. Once truth starts to shine in a person's heart, the essence of current and past holy books of all religions is understood by the person. Guru Nanak's teachings are founded not on a final destination of heaven or hell, but on
5621-496: The spiritual heart completes one's purpose and meaning in the world of action: spirituality . Guru Nanak , the first Sikh guru and the founder of Sikhism, was a Bhakti saint. He taught that the most important form of worship is Bhakti (devotion to Waheguru ). Guru Arjan , in the Sukhmani Sahib , recommended the true religion as one of loving devotion to God. The Guru Granth Sahib includes suggestions on how
5698-451: The theory of karma-rebirth, as well as the existence of God; to this non-Vedic school, the properties of things come from the nature of things. Causality emerges from the interaction, actions, and nature of things and people, making determinative principles such as karma or God unnecessary. Karma and karmaphala are fundamental concepts in Buddhism, which explain how our intentional actions keep us tied to rebirth in samsara , whereas
5775-461: The various traditions that originated in India, and various schools in each of these traditions. Wendy O'Flaherty claims that, furthermore, there is an ongoing debate regarding whether karma is a theory, a model, a paradigm, a metaphor, or a metaphysical stance. Karma also refers to a conceptual principle that originated in India, often descriptively called the principle of karma , and sometimes
5852-513: The way of their fathers and recycle back into another life; those who renounce these, go into the forest and pursue spiritual knowledge, were claimed to climb into the higher path of the gods. It is these who break the cycle and are not reborn. With the composition of the Epics – the common man's introduction to dharma in Hinduism – the ideas of causality and essential elements of the theory of karma were being recited in folk stories. For example: As
5929-406: The world is led astray by the love of and attachment to māyā . The fate of people vulnerable to the five thieves is separation from God, and the situation may be remedied only after intensive and relentless devotion. According to Guru Nanak, the supreme purpose of human life is to reconnect with Akal ('The Timeless One'). However, egotism is the biggest barrier in making this connection. Using
#506493